Reference: Galatians, The Epistle to the
Fausets
Written by Paul, as the style proves. The heading and allusions to the apostle of the Gentiles in the first person throughout confirm his authorship (Ga 1:1,13-24; 2:1-14). Irenaeus (Adv. Haer., 3:7, sec. 2, referring to Ga 3:19), Polycarp (Philippians 3, quoting Ga 4:26; 6:7), Justin Martyr (Orat. ad Graecos, alluding to Ga 4:12; 5:20), Tertullian (De Praescr., 60), uphold his authorship. The character of the Gallic Celts given by Caesar (B. G., Ga 4:5) accords with that described in this epistle: "the infirmity of the Gauls is, they are fickle in their resolves, fond of change, and not to be trusted." So Thierry: "flank, impetuous, impressible, eminently intelligent, but extremely inconstant, fond of show, perpetually quarreling, the fruit of excessive vanity." This description is not altogether inapplicable to their descendants in France and Ireland.
They received Paul at first with all affection, but soon wavered in their allegiance to the gospel, and hearkened as eagerly to Judaizing teachers as they had before to him (Ga 4:14-16). Many Jews resided in Ancyra (Josephus, Ant. 16:62); among these probably, as elsewhere, he began his ministry, and from them perhaps emanated the Judaizers who almost induced the Gentile Christians (Ga 4:8-9), who constituted the majority of the Galatian church, to undergo circumcision (Ga 1:6; 3/1/type/moffatt'>3:1,3; 5:2-3; 6:12-13). Accustomed, when pagan, to the mystic worship of Cybele prevalent in the neighboring Phrygia, they the more readily were led to believe that the full privileges of Christianity could only be attained by submitting to elaborate ceremonial symbolism (Ga 4:9-11; 5:7-12).
They even gave ear to the insinuation that Paul himself observed the law among the Jews though he persuaded the Gentiles to renounce it, and that he wished to keep his converts in a lower state of privileges, excluded from the high Christian standing enjoyed by the circumcised (Ga 4:16; 5:11; compare Ga 2:17), and that in "becoming all things to all men" he was but a men-pleaser, seeking to form a party for himself; moreover that he was not, as he represented, an apostle divinely commissioned by Christ, but a mere messenger of the twelve and the Jerusalem church, and that his teaching now did not accord with that of Peter and James, the acknowledged "pillars" of the church, and ought therefore to be rejected. This design in writing then was:
(1) To maintain his apostolic authority (Ga 1:11-19; 2:1-14.
(2) To counteract the Judaizers (Galatians 3-4), and to show that their teaching undermined Christianity itself by lowering its spirituality to external ceremonialism.
(3) To strengthen Galatian believers in faith toward Christ and in the fruit of the Spirit (Galatians 5-6); already he had testified against the Judaizers to their face (Ga 1:9; 4:16; Ac 18:28), and now that he has heard of the increase of the evil he writes to cheek it, "with his own hand" (Ga 6:11), a labor which he usually committed to an amanuensis. His sketch of his apostolic call and course confirms the history in Acts, and proves his independence of human authority however exalted. His protest against Peter's Judaizing dissimulation disproves the pope's, and even Peter's, supremacy, and shows that Peter, except when especially inspired, was fallible as other men (Ga 2:14-21). There is much in common between this epistle and that to the Romans; but the epistle to the Romans discusses justification by faith only, not by the law, in a didactic, logical mode; the epistle to the Galatians controversially, and with special reference to the Judaizers.
The style combines sternness (Galatians 1; Ga 3:1-5) with tenderness (Ga 4:19-20), betraying his strong emotions, and well adapted to move an impressible people such as the Galatians. He begins abruptly, as is suitable to the urgency of the subject and the seriousness of the evil. A tone of sadness too appears, such as is natural in an affectionate teacher who has just learned that his loved disciples are abandoning his teachings for those of others who pervert the truth and calumniate himself. The time of writing was after the visit to Jerusalem recorded in Ac 15:1 (i.e. A.D. 50), if that visit be identical, as is probable, with that in Ga 2:1. Moreover, as allusion seems to be made to his seceded visit to the Galatians (in autumn A.D. 54) in Ga 1:9, "as we said before," and Ga 4:16, "have I become your enemy?" the epistle must have been later than A.D. 54.
Ac 18:23 implies that at his second visit the Galatians were well established in the faith, which made their speedy declension the stranger. Ga 4:13, "ye know how I preached at the first" (Greek at rite former time), implies that Paul at the time of writing had been twice in Galatia; and Ga 1:6, "I marvel that ye are so soon removed," implies that he wrote not long after having left Galatia the second time, possibly (Alford) soon after he began his residence at Ephesus (Ac 18:23; 19:1), which lasted from autumn A.D. 54 to Pentecost A.D. 57. However, the resemblance of this epistle to the epistle to the Romans favors the view (Conybeare and Howson) that it was not written until his stay at Corinth (Ac 20:2-3, during the winter of A.D. 57-58), from whence he wrote the epistle to the Romans.
It seems unlikely that 1 and 2 Corinthians, so dissimilar, should intervene between those so much alike as Galatians and Romans, or that Galatians should intervene between 2 Thessalonians and 1 Corinthians. Even three years would be "soon" for their apostasy, they having betrayed no symptoms at his second visit (Ac 18:23). A sudden exigency (tidings of Galatian Judaizing having reached him at Corinth from Ephesus) apparently called forth this epistle, for it maintains Christian liberty from carnal ceremonialism, and justification by faith only, in an admonitory and controversial tone.
That to Romans written subsequently, more systematically and deliberately sets forth the same truths for a church which as yet he did not personally know. The manner suits his relations to the two churches respectively; in writing to the Galatian church, which he had founded, he rests upon his authority; to the Roman church, whom he did not know personally, wholly upon argument: an undesigned coincidence and propriety confirming the authenticity. Reproof in Galatians predominates over praise and thanksgiving. Division. There are two controversial parts and a closing hortatory one.
I. He defends (Galatians 1-2) his apostolic authority and independence of the twelve.
II. He polemically by argument (Galatians 3), appeal (Ga 4:12-20), and allegorical illustration (Ga 4:1-7,21-30), maintains justification by faith and not by the deeds of the law.
III. He warns (Ga 4:31-5:12) illustrates the true fulfillment of the law by the walk in the Spirit, in contrast to the flesh (Ga 5:13-26), practically instructs, and recapitulates (Galatians 6).
See Verses Found in Dictionary
But certain individuals came down from Jerusalem and taught the brothers that "unless you get circumcised after the custom of Moses you cannot be saved."
After spending some time there he went off on a journey right through the country of Galatia and Phrygia, strengthening the disciples.
After spending some time there he went off on a journey right through the country of Galatia and Phrygia, strengthening the disciples.
After spending some time there he went off on a journey right through the country of Galatia and Phrygia, strengthening the disciples.
for he publicly refuted the Jews with might and main, showing from the scriptures that the messiah was Jesus.
It was when Apollos was in Corinth that Paul, after passing through the inland districts, came down to Ephesus. There he found some disciples,
After passing through the districts of Macedonia and encouraging the people at length, he came to Greece, where he spent three months. Just as he was on the point of sailing for Syria, the Jews laid a plot against him. He therefore resolved to return through Macedonia.
PAUL an apostle ??not appointed by men nor commissioned by any man but by Jesus Christ and God the Father who raised him from the dead, ??2 with all the brothers who are beside me, to the churches of Galatia;
I am astonished you are hastily shifting like this, deserting Him who called you by Christ's grace and going over to another gospel.
I am astonished you are hastily shifting like this, deserting Him who called you by Christ's grace and going over to another gospel.
I have said it before and I now repeat it: whoever preaches a gospel to you that contradicts the gospel you have already received, God's curse be on him!
I have said it before and I now repeat it: whoever preaches a gospel to you that contradicts the gospel you have already received, God's curse be on him!
No, brothers, I tell you the gospel that I preach is not a human affair; no man put it into my hands, no man taught me what it meant, I had it by a revelation of Jesus Christ. read more. You know the story of my past career in Judaism; you know how furiously I persecuted the church of God and harried it,
You know the story of my past career in Judaism; you know how furiously I persecuted the church of God and harried it, and how I outstripped many of my own age and race in my special ardour for the ancestral traditions of my house.
and how I outstripped many of my own age and race in my special ardour for the ancestral traditions of my house. But the God who had set me apart from my very birth called me by his grace,
But the God who had set me apart from my very birth called me by his grace, and when he chose to reveal his Son to me, that I might preach him to the Gentiles, instead of consulting with any human being,
and when he chose to reveal his Son to me, that I might preach him to the Gentiles, instead of consulting with any human being, instead of going up to Jerusalem to see those who had been apostles before me, I went off at once to Arabia, and on my return I came back to Damascus.
instead of going up to Jerusalem to see those who had been apostles before me, I went off at once to Arabia, and on my return I came back to Damascus. Then, after three years, I went up to Jerusalem to make the acquaintance of Cephas. I stayed a fortnight with him.
Then, after three years, I went up to Jerusalem to make the acquaintance of Cephas. I stayed a fortnight with him. I saw no other apostle, only James the brother of the Lord.
I saw no other apostle, only James the brother of the Lord. (I am writing you the sheer truth, I swear it before God!) read more. Then I went to the districts of Syria and of Cilicia. Personally I was quite unknown to the Christian churches of Judaea; they merely heard that 'our former persecutor is now preaching the faith he once harried,' which made them praise God for me.
Then, fourteen years later, I went up to Jerusalem again, accompanied by Barnabas; I took Titus with me also.
Then, fourteen years later, I went up to Jerusalem again, accompanied by Barnabas; I took Titus with me also.
Then, fourteen years later, I went up to Jerusalem again, accompanied by Barnabas; I took Titus with me also. (It was in consequence of a revelation that I went up at all.) I submitted the gospel I am in the habit of preaching to the Gentiles, submitting it privately to the authorities, to make sure that my course of action would be and had been sound.
(It was in consequence of a revelation that I went up at all.) I submitted the gospel I am in the habit of preaching to the Gentiles, submitting it privately to the authorities, to make sure that my course of action would be and had been sound. But even my companion Titus, Greek though he was, was not obliged to be circumcised.
But even my companion Titus, Greek though he was, was not obliged to be circumcised. There were traitors of false brothers, who had crept in to spy out the freedom we enjoy in Christ Jesus; they did aim at enslaving us again.
There were traitors of false brothers, who had crept in to spy out the freedom we enjoy in Christ Jesus; they did aim at enslaving us again. But we refused to yield for a single instant to their claims; we were determined that the truth of the gospel should hold good for you.
But we refused to yield for a single instant to their claims; we were determined that the truth of the gospel should hold good for you. Besides, the so-called 'authorities' (it makes no difference to me what their status used to be ??God pays no regard to the externals of men), these 'authorities' had no additions to make to my gospel.
Besides, the so-called 'authorities' (it makes no difference to me what their status used to be ??God pays no regard to the externals of men), these 'authorities' had no additions to make to my gospel. On the contrary, when they saw I had been entrusted with the gospel for the benefit of the uncircumcised, just as Peter had been for the circumcised
On the contrary, when they saw I had been entrusted with the gospel for the benefit of the uncircumcised, just as Peter had been for the circumcised (for He who equipped Peter to be an apostle of the circumcised equipped me as well for the uncircumcised),
(for He who equipped Peter to be an apostle of the circumcised equipped me as well for the uncircumcised), and when they recognized the grace I had been given, then the so-called 'pillars' of the church, James and Cephas and John, gave myself and Barnabas the right hand of fellowship. Our sphere was to be the Gentiles, theirs the circumcised.
and when they recognized the grace I had been given, then the so-called 'pillars' of the church, James and Cephas and John, gave myself and Barnabas the right hand of fellowship. Our sphere was to be the Gentiles, theirs the circumcised. Only, we were to 'remember the poor.' I was quite eager to do that myself.
Only, we were to 'remember the poor.' I was quite eager to do that myself. But when Cephas came to Antioch, I opposed him to his face. The man stood self-condemned.
But when Cephas came to Antioch, I opposed him to his face. The man stood self-condemned. Before certain emissaries of James arrived, he ate along with the Gentile Christians; but when they arrived, he began to draw back and hold aloof, because he was afraid of the circumcision party.
Before certain emissaries of James arrived, he ate along with the Gentile Christians; but when they arrived, he began to draw back and hold aloof, because he was afraid of the circumcision party. The rest of the Jewish Christians also played false along with him, so much so that even Barnabas was carried away by their false play.
The rest of the Jewish Christians also played false along with him, so much so that even Barnabas was carried away by their false play. But I saw they were swerving from the true line of the gospel; so I said to Cephas in presence of them all, "If you live like the Gentiles and not like the Jews, though you are a Jew yourself, why do you oblige the Gentiles to become Jews?" ??15 We may be Jews by birth and not 'Gentile sinners,'
But I saw they were swerving from the true line of the gospel; so I said to Cephas in presence of them all, "If you live like the Gentiles and not like the Jews, though you are a Jew yourself, why do you oblige the Gentiles to become Jews?" ??15 We may be Jews by birth and not 'Gentile sinners,'
But I saw they were swerving from the true line of the gospel; so I said to Cephas in presence of them all, "If you live like the Gentiles and not like the Jews, though you are a Jew yourself, why do you oblige the Gentiles to become Jews?" ??15 We may be Jews by birth and not 'Gentile sinners,'
but since we know a man is justified simply by faith in Jesus Christ and not by doing what the Law commands, we ourselves have believed in Christ Jesus so as to get justified by faith in Christ and not by doing what the Law commands ??for by doing what the Law commands no person shall be justified. If it is discovered that in our quest for justification in Christ we are 'sinners' as well as the Gentiles, does that make Christ an agent of sin? Never!
If it is discovered that in our quest for justification in Christ we are 'sinners' as well as the Gentiles, does that make Christ an agent of sin? Never! I really convict myself of transgression when I rebuild what I destroyed. read more. For through the Law I died to the Law that I might live for God; I have been crucified with Christ, and it is no longer I who live, Christ lives in me; the life I now live in the flesh I live by faith in the Son of God who loved me and gave himself up for me. I do not annul God's grace; but if righteousness comes by way of the Law, then indeed Christ's death was useless.
O senseless Galatians, who has bewitched you ??you who had Jesus Christ the crucified placarded before your very eyes?
O senseless Galatians, who has bewitched you ??you who had Jesus Christ the crucified placarded before your very eyes? I simply want to ask you one thing: did you receive the Spirit by doing what the Law commands or by believing the gospel message? read more. Are you such fools? Did you begin with the spirit only to end now with the flesh?
Are you such fools? Did you begin with the spirit only to end now with the flesh? Have you had all that experience for nothing (if it has really gone for nothing)? read more. When He supplies you with the Spirit and works miracles among you, is it because you do what the Law commands or because you believe the gospel message?
Then what about the Law? Well, it was interpolated for the purpose of producing transgressions till such time as the Offspring arrived to whom the Promise was made; also, it was transmitted by means of angels through the agency of an intermediary
What I mean is this. As long as an heir is under age, there is no difference between him and a servant, though he is lord of all the property; he is under guardians and trustees till the time fixed by his father. read more. So with us. When we were under age, we lived under the thraldom of the Elemental spirits of the world; but when the time had fully expired, God sent forth his Son, born of a woman, born under the Law, to ransom those who were under the Law, that we might get our sonship.
to ransom those who were under the Law, that we might get our sonship. It is because you are sons that God has sent forth the Spirit of his Son into your hearts crying 'Abba! Father!' read more. So you are servant no longer but son, and as son you are also heir, all owing to God. In those days, when you were ignorant of God, you were in servitude to gods who are really no gods at all; but now that you know God ??or rather, are known by God ??how is it you are turning back again to the weakness and poverty of the Elemental spirits? Why do you want to be enslaved all over again by them?
but now that you know God ??or rather, are known by God ??how is it you are turning back again to the weakness and poverty of the Elemental spirits? Why do you want to be enslaved all over again by them? You observe days and months and festal seasons and years! read more. Why, you make me afraid I may have spent my labour on you for nothing! Do take my line, brothers, I beg of you ??just as I once took yours. I have no complaint against you;
Do take my line, brothers, I beg of you ??just as I once took yours. I have no complaint against you; no, although it was because of an illness (you know) that I preached the gospel to you on my former visit,
no, although it was because of an illness (you know) that I preached the gospel to you on my former visit, and though my flesh was a trial to you, you did not scoff at me nor spurn me, you welcomed me like an angel of God, like Christ Jesus. You congratulated yourselves.
and though my flesh was a trial to you, you did not scoff at me nor spurn me, you welcomed me like an angel of God, like Christ Jesus. You congratulated yourselves. Now, what has become of all that? (I can bear witness that you would have torn out your very eyes, if you could, and given me them.)
Now, what has become of all that? (I can bear witness that you would have torn out your very eyes, if you could, and given me them.) Am I your enemy to-day, because I have been honest with you?
Am I your enemy to-day, because I have been honest with you?
Am I your enemy to-day, because I have been honest with you?
Am I your enemy to-day, because I have been honest with you?
Am I your enemy to-day, because I have been honest with you? These men make much of you ??yes, but for dishonest ends; they want to debar you from us, so that you may make much of them. read more. Now it is fine for you to be made much of honestly and all the time ??not simply when I can be with you. O my dear children, you with whom I am in travail over again till Christ be formed within you,
O my dear children, you with whom I am in travail over again till Christ be formed within you, would that I could be with you at this moment, and alter my tone, for I am at my wits' end about you!
would that I could be with you at this moment, and alter my tone, for I am at my wits' end about you! Tell me, you who are keen to be under the Law, will you not listen to the Law? read more. Surely it is written in the Law that Abraham had two sons, one by the slave-woman and one by the free-woman; but while the son of the slave-woman was born by the flesh, the son of the free-woman was born by the promise. Now this is an allegory. The women are two covenants. One comes from mount Sinai, bearing children for servitude; that is Hagar, for mount Sinai is away in Arabia. She corresponds to the present Jerusalem, for the latter is in servitude with her children. But the Jerusalem on high is free, and she is 'our' mother.
But the Jerusalem on high is free, and she is 'our' mother. For it is written, Rejoice, O thou barren who bearest not, break into joy, thou who travailest not; for the children of the desolate woman are far more than of the married. read more. Now you are the children of the Promise, brothers, like Isaac; but just as in the old days the son born by the flesh persecuted the son born by the Spirit, so it is still to-day. However, what does the scripture say? Put away the slave-woman and her son, for the son of the slave-woman shall not be heir along with the son of the free-woman.
Here, listen to Paul! I tell you, if you get circumcised, Christ will be no use to you. I insist on this again to everyone who gets circumcised, that he is obliged to carry out the whole of the Law.
You were doing splendidly. Who was it that prevented you from obeying the Truth? That sort of suasion does not come from Him who called you! read more. (A morsel of dough will leaven the whole lump.) I feel persuaded in the Lord that you will not go wrong. But he who unsettles you will have to meet his doom, no matter who he is. I am 'still preaching circumcision myself,' am I? Then, brothers, why am I still being persecuted? And so the stumbling-block of the cross has lost its force, forsooth!
I am 'still preaching circumcision myself,' am I? Then, brothers, why am I still being persecuted? And so the stumbling-block of the cross has lost its force, forsooth! O that those who are upsetting you would get themselves castrated! read more. Brothers, you were called to be free; only, do not make your freedom an opening for the flesh, but serve one another in love. For the entire Law is summed up in one word, in You must love your neighbour as yourself (whereas, if you snap at each other and prey upon each other, take care in case you destroy one another). I mean, lead the life of the Spirit; then you will never satisfy the passions of the flesh. For the passion of the flesh is against the Spirit, and the passion of the Spirit against the flesh ??the two are at issue, so that you are not free to do as you please. If you are under the sway of the Spirit, you are not under the Law. Now the deeds of the flesh are quite obvious, such as sexual vice, impurity, sensuality, idolatry, magic, quarrels, dissension, jealousy, temper, rivalry, factions, party-spirit,
idolatry, magic, quarrels, dissension, jealousy, temper, rivalry, factions, party-spirit, envy, [murder], drinking bouts, revelry, and the like; I tell you beforehand as I have told you already, that people who indulge in such practices will never inherit the Realm of God. read more. But the harvest of the Spirit is love, joy, peace, good temper, kindliness, generosity, fidelity, gentleness, self-control: ??there is no law against those who practise such things. Now those who belong to Christ have crucified the flesh with its emotions and passions. As we live by the Spirit, let us be guided by the Spirit; let us have no vanity, no provoking, no envy of one another.
Make no mistake ??God is not to be mocked ??a man will reap just what he sows;
See what big letters I make, when I write you in my own hand! These men who are keen upon you getting circumcised are just men who want to make a grand display in the flesh ??it is simply to avoid being persecuted for the cross of Christ. read more. Why, even the circumcision party do not observe the Law themselves! They merely want you to get circumcised, so as to boast over your flesh!
Smith
Gala'tians, The Epistle to the,
was written by the apostle St. Paul not long after his journey through Galatia and Phrygia,
and probably in the early portion of his two-and-a-half-years stay at Ephesus, which terminated with the Pentecost of A.D. 57 or 58. The epistle appears to have been called forth by the machinations of Judaizing teachers, who, shortly before the date of its composition, had endeavored to seduce the churches of this province into a recognition of circumcision,
seq., and had openly sought to depreciate the apostolic claims of St. Paul. Comp.
Since the days of Luther the Epistle to the Galatians has always been held in high esteem as the gospel's banner of freedom. To it and the Epistle to the Romans we owe most directly the springing up and development of the ideas and energies of the Reformation. --Meyer.
See Verses Found in Dictionary
After spending some time there he went off on a journey right through the country of Galatia and Phrygia, strengthening the disciples.
PAUL an apostle ??not appointed by men nor commissioned by any man but by Jesus Christ and God the Father who raised him from the dead, ??2 with all the brothers who are beside me, to the churches of Galatia;
No, brothers, I tell you the gospel that I preach is not a human affair;
Here, listen to Paul! I tell you, if you get circumcised, Christ will be no use to you.
I am 'still preaching circumcision myself,' am I? Then, brothers, why am I still being persecuted? And so the stumbling-block of the cross has lost its force, forsooth! O that those who are upsetting you would get themselves castrated!
These men who are keen upon you getting circumcised are just men who want to make a grand display in the flesh ??it is simply to avoid being persecuted for the cross of Christ.